Part 159

First. Consider, God hath saved thee by his grace. Christian, God hath saved thee, thou hast escaped the lion’s mouth, thou art delivered from wrath to come; advance the grace that saves thee, in thy heart and life.

Second. Consider, God left millions in their sins that day he saved thee by his grace; he left millions out, and pitched upon thee; it may be hundreds also, yea, thousands, were in the day of thy conversion lying before him under the preaching of the word as thou wert, yet he took thee. 25 Considerations of this nature affected David much; and God would have them affect thee, to the advancing of his grace in thy life and conversation (Psa 78:67-72; Deu 7:7).

Third. Consider, perhaps the most part of those that God refused that day that he called thee by his grace were, as to conversation, far better than ever thou wert—I was a blasphemer, I was a persecutor, I was an injurious person, but I obtained mercy! O this should affect thy heart, this should engage thy heart to study to advance this grace of God (1 Tim 1:14,15).

Fourth. Perhaps in the day of thy conversion thou wast more unruly than many. Like a bullock unaccustomed to the yoke, hardly tamed, thou wast brought home by strong hands; thou wouldst not drive, the Lord Jesus must take thee up, lay thee upon his shoulder, and carry thee home to his Father’s house. This should engage thy heart to study to advance the grace of God (Luke 15:1-6).

Fifth. It may be many did take even offence at God in his converting and saving of thee by his grace, even as the elder son was offended with his father for killing the fatted calf for his brother, and yet that did not hinder the grace of God, nor make God abate his love to thy soul. This should make thee study to advance the grace of God in thy heart and life (Luke 15:21-32).

Sixth. Consider again, that God hath allowed thee but a little time for this good work, even the few days that thou hast now to live—I mean, for this good work among sinful men, and then thou shalt go to receive that wages that grace also will give thee for thy work to thy eternal joy.

Seventh. Let this also have some place upon thy heart—every man shows subjection to the god that he serveth; yea, though that god be none other but the devil and his lusts; and wilt not thou, O man! saved of the Lord, be much more subject “to the Father of spirits, and live”?26

Alas! they are pursuing their own damnation, yet they sport it, and dance all the way they go. They serve that “god” (Satan) with cheerfulness and delight, who at last will plunge them into the everlasting gulf of death, and torment them in the fiery flames of hell; but thy God is the God of salvation, and to God thy Lord belong the issues from death. Wilt not thou serve him with joyfulness in the enjoyment of all good things, even him by whom thou art to be made blessed for ever?

Object. This is that which kills me—honour God I cannot; my heart is so wretched, so spiritless, and desperately wicked, I cannot.

Answ. What dost thou mean by cannot? 1. If thou meanest thou hast no strength to do it, thou hast said an untruth, for “greater is he that is in you, than he that is in the world” (1 John 4:4). 2. If thou meanest thou hast no will, then thou art out also; for every Christian, in his right mind, is a willing man, and the day of God’s power hath made him so (Psa 110:3). 3. If thou meanest that thou wantest wisdom, that is thine own fault—“If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not” (James 1:5).

Object. I cannot do things as I would.

Answ. No more could the best of the saints of old—“To will is present with me,” said Paul; “but how to perform that which is good I find not.” And again, “The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other, so that ye cannot do the things that ye would” (Rom 7:18; Gal 5:17).

And here indeed lies a great discovery of this truth, “ye are saved by grace”; for the children of God whilst here, notwithstanding their conversion to God, and salvation by Christ through grace, are so infirm and weak by reason of a body of death that yet remaineth in them, that should even the sin that is in the best of their performances be laid to their charge, according to the tenor of a covenant of works, they would find it impossible ever to get into glory. But why do I talk thus? It is impossible that those that are saved by grace should have their infirmities laid to their charge as afore, “for they are not under the law”; they are included by the grace of God in the death and blood of the Son of God, who ever liveth to make intercession for them at the right hand of God; whose intercession is so prevalent with the Father as to take away the iniquity of our holy things from his sight, and to present us holy, and unreprovable, and unblamable in his sight. To him, by Christ Jesus, through the help of the blessed Spirit of grace, be given praise, and thanks, and glory, and dominion, by all his saints, now and for ever. Amen.

FOOTNOTES:

1 General course of manners, behaviour, deportment, especially as it regards morals (see Phil 1:27, 1 Peter 1:15).

2 Their conduct proved to the living that they were dead, they themselves having no feeling or sense of spiritual life; but, when quickened, their penitence and good works were brought into existence by Divine power; they feel the joys of salvation, but feel also their total unworthiness of this new creating power, and sing, “O to grace how great a debtor!”—Ed.

3 The hospital of St. Mary Bethlem, vulgarly called “Bedlam,” bestowed, in 1545, upon the citizens of London, who appropriated it to the reception of lunatics. It being the only public hospital for that class of the afflicted in England, it gave the name of “bedlam” to all whose conduct could only be accounted for on the score of madness.—Ed.

4 The person who writes this, was a singular instance of the truth of our author’s remark; having been twice providentially preserved from drowning, and once from the fatal effects of a violent fever, before effectual saving grace had reached his soul. The same rich and abundant mercy follows all the elect, quickens them when dead, saves them when lost, and restores them when ruined. God hath chosen us unto salvation, and enables us to live holily on earth, in order to a life of happiness in heaven. The Father’s good will and pleasure is the only fountain from whence the salvation of believers flows; and such as are given to Christ by the Father he considers as his charge, and stands engaged for their preservation; and the death of Christ for sinners, is an evident demonstration of the love of God the Father, and the Lord Jesus Christ, towards them; this love manifested in time was in and upon the heart of God before the world began.—Mason. What a multitude of unseen dangers, both spiritual and temporal, the Christian escapes before he is called!—Ed.

5 “Rarely,” finely, nicely.

6 A safe-conduct is a military term, either a convoy or guard for protection in an enemy’s land, or a passport, by the sovereign of a country, to enable a subject to travel with safety.—Imperial Dict.—Ed.

7 What amazing love! Christ visited this poor beggar, yea, was formed in him the hope of glory; his body, so miserable in the sight of man, was a temple of the Holy Ghost, and the angels carry his soul to heaven. O the riches of grace!—Ed.

8 What heart can conceive the glorious worship of heaven? The new song shall be as the voice of many waters, and a great thunder, when the “ten thousand times ten thousand and thousand of thousands” shall sing, “Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and blessing.” O that my poor voice may join that celestial choir!—Ed.

9 The fear of the Lord—an ornament of grace unto thy head, and chains about thy neck, and life unto thy soul.—Solomon.

10 “Their appearance and themselves”; this beautiful illustration might escape the reader’s notice, unless specially directed to it. The living creatures were always the same, although seen under different circumstances, and in diverse places. Inside and out they were the same; without deviation or turning, they went straight forward. It is well said that Bunyan has here snatched a grace beyond the reach of art, and has applied it to exalt and beautify consistency of Christian character.—Ed.

11 This is one of Bunyan’s peculiarly affecting representations, which in preaching went to the heart, producing intense interest, and tears of contrition over the stubbornness of human nature. Reader, Bunyan, being dead, yet speaketh; can you feel unaffected under such an appeal?—Ed.

12 “To stave,” to thrust, to push, to delay.—Ed.

13 These terms are taken from Foxe’s Martyrology. It was frequently the brutal remark of the Judges, You must turn or burn. Bunyan here applies it to turning from sin or burning in hell.—Ed.

14 This treatise having been written some years after the Pilgrim’s Progress, Bunyan very naturally refers to the well-known scene in the Interpreter’s House, where the fire is kept burning by oil from behind the wall, in spite of all the water thrown upon its flames.—Ed.